DOCSLIB.ORG

The Notion of “Light” Interpreted in “The Niche of the Lights” of Al-Ghazali Authors: Saïd Khanabadi,1 Dr

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Notion of “Light” Interpreted in “The Niche of the Lights” of Al-Ghazali Authors: Saïd Khanabadi,1 Dr The Notion of “Light” Interpreted in “The Niche of the Lights” of Al-Ghazali Authors: Saïd Khanabadi,1 Dr. Mahdi Dehghani Firouzabadi2 Reccive: 02/12/2020 Accept: 01/03/2021 Abstract Since the revelation of the Holy Qur'an to the Prophet Mohammad, Muslim thinkers have been interested in the interpretation of the 35th verse of the Surah “Light”. From Fārābi, Avicenna and Sohrawardi to contemporary Islamic scholars, the structure, content and symbolism of this verse, reputed by the title of the verse of the Light, have been studied and commented on several methods. Imam Abu Hamed Mohammad Al-Ghazali (1058-1111), the Great Iranian Master of jurisprudence, theology, ethics, philosophy, logic and gnostic has written a very concise essay on this subject, in order to answer the question of a disciple who asks him to interpret this qur'anic verse. This book, written in Arabic, is called “Mishkat-al-Anwar”, which means “The Niche of the lights”. In this article, we will faithfully follow the approach taken by Al-Ghazali, this famous Muslim thinker, who was born in Iranian region of Khorasan at the time of the Seljukide dynasty, to explain the qur'anic notion of the Light. Keywords: Quranic Studies, Light Surah, Light Verse, The Niche of the Lights, Al-Ghazali Introduction “Allâh is the Light of the Heavens and of the Earth. The similitude of His Light is as it were a Niche wherein is a Lamp: the Lamp within a Glass: the Glass as it were a pearly Star. From a Tree right blessed is it lit, an Olive-tree neither of the East nor of the West, the Oil whereof were well-nigh luminous though Fire touched it not: 1. PhD Candidate of French Language and Literature in Shahid Beheshti University, [email protected] 2. Faculty Member at Tolou-e Mehr Institute of Higher Education and PhD from University Sains Malaysia, [email protected] 102) / Journal of PURE LIFE, Vol. 7, No. 24 (Rajab 1442. Esfand 1399. March 2021) Light upon Light. Allah guides to His light whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things. Since the revelation of the Holy Qur'an to the Prophet Mohammad, Muslim thinkers have been interested in the interpretation of the 35th verse of the Surah “Light”. From Fārābi, Avicenna and Sohrawardi to contemporary Islamic scholars, the structure, content and symbolism of this verse, reputed by the title of the verse of the Light, have been studied and commented on several methods. Explain the Problem Imam Abu Hamed Mohammad Al-Ghazali (1058-1111), the Great Iranian Master of jurisprudence, theology, ethics, philosophy, logic and gnostic has written a very concise essay on this subject, in order to answer the question of a disciple who asks him to interpret this qur'anic verse. This book, written in Arabic, is called “Mishkat-al-Anwar”, which means “The Niche of the lights”. The biographers of this great Muslim thinker, who was born in Iranian region of Khorasan at the time of the Seljukide dynasty, consider this book as the latest work of Imam Al-Ghazali, as the professor of Nezamiyeh university of Baghdad. The Niche of the Lights is divided into three chapters. In the first chapter, the author speaks about the term “Light” (in its physical as well as spiritual sense), its definition, its meanings, its degrees, and its classifications. The second chapter concerns the symbolic representation of the five key terms mentioned in the verse of the Light and the five levels of human understanding, referring to the order of the hierarchical disposition of the objects mentioned in this mysterious verse. In the third chapter, Al-Ghazali interprets a statement (hadith) from the Prophet concerning the veils of light and darkness, but the subject of this last chapter does not fit into the problematic of this article, which wants to study the qur'anic notion of Light in the verse of the Light. The Notion of “Light” Interpreted… /103 In this essay of less than 100 pages, the great Al-Ghazali addresses also many other themes in gnostic, exegesis and wisdom. The subjects addressed in this book are sometimes repeated in the other works of Imam Al-Ghazali, as the author himself testifies in certain passages of the book. Therefore, this article focuses on Al-Ghazali's definition of the term Light in “The Niche of the Lights”. We will faithfully follow the approach taken by this famous scientist to explain the qur'anic notion of the Light.In the first chapter, Al-Ghazali determines the meanings of the word “Light” among the three categories of people; ordinary people, elites and elites of the elites. With regard to ordinary people, the word Light is used, according to Al-Ghazali, in the sense of the apparition (Zohour). The popular meaning of the word Light is based on the faculty derived from the five human senses, especially the sense of sight. In relation to the question of visibility, Al-Ghazali divides the objects of this world into three categories: 1. Objects devoid of light, which are not visible, like dark objects. 2. Objects that are visible but cannot make visible or illuminate other objects, such as distant stars. 3. Objects that are visible and make visible and illuminate other objects, such as the Sun. At this point, Al-Ghazali asserts that the title Light can be only attributed to the objects of the third category. These objects have the faculty of appearance (Zohour) and appearing (Ezhar). Al-Ghazali specifies that: The nature of light and its intelligibility, therefore, consist in being apparent to perception, but perception is subordinated both to the existence of light and to that of the eye endowed with sight. Light is that which is apparent and which makes it appear, but for the blind, no light is apparent or makes it appear. 104) / Journal of PURE LIFE, Vol. 7, No. 24 (Rajab 1442. Esfand 1399. March 2021) So the name “Light” deserves more to be applied to what sees rather than to what is seen. (Al-Ghazali: 39) The Notion of “Light” Interpreted in “The Niche of the Lights” Al-Ghazali reminds us that even in the Persian language, the word light is related to the ocular system. For example, Iranian people often use the expression “the light of vision” where they want to say that a blind person or a man, in a state of old age, loses “the light of his eye”. But Al-Ghazali does not limit humans’ ability to see to their ocular system, in the material and physical sense. He points out that man is equally provided with another interior organism to see and discern things. According to him, this inner eye can be called the intellect. In Iranian gnostic and Persian-speaking literature, this means of knowledge is translated by the term the Eye of the Heart. By comparing the capabilities of physical vision with those of the metaphysical and spiritual vision, Al-Ghazali enumerates the seven limits of the primitive meaning of human vision. According to him, the external vision or the material eye of human being suffers from these seven defects: 1. It sees others but does not see itself. 2. It does not see what is too far from it. 3. It does not see what is behind a veil. 4. It sees things outside but not their inside. 5. It sees certain beings and not all beings. 6. It sees what is limited and does not see what is unlimited. 7. In the very act of visual perception, it is often mistaken, believing little what is great, near what is distant, in motion what is motionless or vice versa. (Al-Ghazali: 40) Then, Al-Ghazali approves by his arguments that the intellect or the internal vision is more effective than the external vision as the intellect escapes these seven defects. The Notion of “Light” Interpreted… /105 He sums up: The external eye belongs to the visible world, the internal eye belongs to another world, that is, that of the Kingdom of heaven (Malakut). To each eye correspond respectively a sun and a light through which its vision. There is an outer sun and an inner sun. The outer sun belongs to the sensible world and it is the sensible sun. The inner sun belongs to the celestial world. It identifies with the Koran and other divine books revealed. (Al-Ghazali: 46) Al-Ghazali considers the Qur'an as a perfect equivalent to the notion of Light. He says that qur'anic verses act for the intellect (the inner eye) like the sun acting for the physical eye. Al-Ghazali gives some examples of the qur'anic verses in which Eternal God uses the word Light to evoke the Holy Qur'an: “the light of vision” - “Believe therefore in God, in His Messenger, and in the light which We have revealed”. (Qur'an, At-Taghābun: 8) - “A proof has come to you from your Lord, and We have sent down to you a bright Light”. (Qur'an, An-Nisā: 174) In addition to the Qur'an, Al-Ghazali also refers to other sacred books without further mentioning them. In addition to the qur'anic text, Imam Al-Ghazali also takes the status of prophecy as another equivalent to the notion of the Light: This property belongs to the prophetic Holy Spirit, through which the light of knowledge is cast upon the creatures. So we understand what God means by calling Mohammad “The Torch That Illuminates” (Seraj Monir). All the prophets are “torches”, and so are the scientists, but there is an incalculable difference between them.
Load more

Recommended publications
  • Knowledge: the Qur'anic Discourse Concerning Reason and Revelation
    KNOWLEDGE: THE QUR’ĀNIC DISCOURSE CONCERNING REASON AND REVELATION AND ITS IMPACT by AMRA BONE A thesis submitted to The University of Birmingham for the degree of DOCTOR OF PHILOSOPHY Department of Theology & Religion School of Historical Studies The University of Birmingham January 2016 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ACKNOWLEDGMENTS First and foremost, I would like to thank every single person who crossed my path during the period of my studies. My greatest debt is to my mum and dad and my brother. Throughout my life they strove to give me the opportunity to study and better myself. Without their love and support I would never have been able to pursue an academic life. I would like to wholeheartedly thank Dr Draper, Dr Khir, Dr Buaben, Dr Surty and Sheikh Evans for their support and help. I am indebted to my dear husband for all his love, support and patience, being a soundboard for ideas and spending hours typing from my hand written pages. I would also like to thank my friend Muhammad Ali who patiently supported me in my translation of some of the classical texts.
    [Show full text]
  • Transcendent Philosophy an International Journal for Comparative Philosophy and Mysticism Editor Transcendent Philosophy Is a Publication of the Seyed G
    Volume 9. December 2008 Transcendent Philosophy An International Journal for Comparative Philosophy and Mysticism Editor Transcendent Philosophy is a publication of the Seyed G. Safavi London Academy of Iranian Studies and aims to SOAS, University of London, UK create a dialogue between Eastern, Western and Islamic Philosophy and Mysticism is published in Book Review Editor December. Contributions to Transcendent Sajjad H. Rizvi Philosophy do not necessarily reflect the views of the Exeter University, UK editorial board or the London Academy of Iranian Editorial Board Studies. Contributors are invited to submit papers on the G. A’awani, Iranian Institue of Philosophy, Iran following topics: Comparative studies on Islamic, A. Acikgenc, Fatih University, Turkey Eastern and Western schools of Philosophy, M. Araki, Islamic Centre England, UK Philosophical issues in history of Philosophy, Issues in contemporary Philosophy, Epistemology, S. Chan, SOAS University of London, UK Philosophy of mind and cognitive science, W. Chittick, State University of New York, USA Philosophy of science (physics, mathematics, R. Davari, Tehran University, Iran biology, psychology, etc), Logic and philosophical logic, Philosophy of language, Ethics and moral G. Dinani, Tehran University, Iran philosophy, Theology and philosophy of religion, P.S. Fosl, Transylvania University, USA Sufism and mysticism, Eschatology, Political M. Khamenei, SIPRIn, Iran Philosophy, Philosophy of Art and Metaphysics. B. Kuspinar, McGill University, Canada The mailing address of the Transcendent Philosophy is: H. Landolt, McGill University, Canada Dr S.G. Safavi O. Leaman, University of Kentucky, USA Journal of Transcendent Philosophy Y. Michot, Oxford Centre for Islamic Studies, UK 121 Royal Langford 2 Greville Road M. Mohaghegh-Damad, Beheshti University, Iran London NW6 5HT J.
    [Show full text]
  • UNIVERSITY of CALIFORNIA Los Angeles Al-Ghazālī and Rasā'il
    UNIVERSITY OF CALIFORNIA Los Angeles Al-Ghazālī and Rasā’il Ikhwān al-Ṣafā’: Their Influence on His Thought A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Islamic Studies by Abdullah Ozkan 2016 © Copyright by Abdullah Ozkan 2016 ABSTRACT OF THE DISSERTATION Al-Ghazālī and Rasā’il Ikhwān al-Ṣafā’: Their Influence on His Thought by Abdullah Ozkan Doctor of Philosophy in Islamic Studies University of California, Los Angeles, 2016 Professor Khaled M. Abou El Fadl, Chair In his Munqidh, al-Ghazālī states that there were four classes of seekers of truth at his time: the theologians, the followers of the doctrine of Ta‘līm, the philosophers, and the Sufis. He depicts himself here as a Sufi who denounces the others, especially philosophy. This image of al-Ghazālī became the major perception of him from the beginning. But this perception changed completely in the twentieth century. The most recent scholarship challenges this image and views him as a kind of scholar who was heavily influenced by philosophy and disseminated its teachings in disguise. However, the concentration is given mostly to the philosophy of Ibn Sīnāwhile searching the source of this influence. While not denying the influence of Ibn Sīnā, this study argues that Rasā’il Ikhwān Ṣafā’ must be taken ii seriously as a major source of philosophical influence on al-Ghazālī’s thought despite the negative remarks he makes about them. It tries to prove its argument first by situating al- Ghazālī’s negative remarks in the political and social conditions of his time and second by comparing his works, especially his Mishkāt al-Anwār, with Rasā’il.
    [Show full text]
  • Approaching Mullā Ṣadrā As Scriptural Exegete: a Survey of Scholarship on His Quranic Works1
    [CIS 4.1–2 (2008) 75–96] Comparative Islamic Studies (print) ISSN 1740-7125 doi: 10.1558/cis.v4i1–2.75 Comparative Islamic Studies (online) ISSN 1743-1638 Approaching Mullā Ṣadrā as Scriptural Exegete: A Survey of Scholarship on His Quranic Works1 Mohammed Rustom Carleton University, Ottawa, Canada [email protected] ABSTR A CT This article offers the first comprehensive survey of scholarly lit- erature devoted to the Quranic works of the famous Muslim phi- losopher, Mullā Ṣadrā (d. 1050/1640). While taking account of the merits and shortcomings of studies on Ṣadrā’s Quranic writings, we will also be concerned with highlighting some of the methodological problems raised by the diverse range of approaches adopted in these studies. Chief amongst them is the tendency to pit Ṣadrā the phi- losopher against Ṣadrā the scriptural exegete. Such a dichotomy is not entirely helpful, both with respect to painting a clearer picture of Ṣadrā’s religious worldview, and to addressing broader questions pertaining to the intimate relationship shared between the “act” of philosophy and the “act” of reading scripture. Keywords: Islamic philosophy; Quranic hermeneutics; contemporary scholarship. Over the past three decades, scholarship on the life and thought of Ṣadr al-Dīn Muḥammad b. Ibrāhīm al-Shīrāzī (d. 1050/1640)2 (commonly known 1. I would like to thank Todd Lawson, Maria Subtelny, Sebastian Günther, Shafique Virani, John Walbridge, Sajjad Rizvi and Rizwan Mohammad for their comments on earlier drafts of this article. 2. Although Ṣadrā’s commonly-acknowledged death date is 1050/1640, it has been © Equinox Publishing Ltd. 2010, 1 Chelsea Manor Studios, Flood Street, London SW3 5SR 76 Approaching Mullā Ṣadrā as Scriptural Exegete as Mullā Ṣadrā) has grown exponentially.
    [Show full text]
  • Volume 1. Number 2. September 2000 Transcendent Philosophy An
    Volume 1. Number 2. September 2000 Transcendent Philosophy An International Journal for Comparative Philosophy and Mysticism Articles John. L. Bell Continuity and the Logic of Perception Caner K. Dagli Mulla Sadra's Epistemology and the Philosophy of Physics David C. Dakake Faith and Perception in Mullâ Sadrâ’s Doctrine of the Sirât: Proofs of Islamicity Hamid Hadji Haidar Democracy: As Seen in the Political Philosophy of Imám Khumayní Bilal Kuspinar Perception: A Way to Perfection in Sadra Joseph Lumbard The Place of Prophecy in Mulla Sadra’s Philosophy of Perception Latimah‐Parvin Peerwani Mullâ Sadrâ on Imaginative Perception and Imaginal World Seyed G. Safavi Mullâ Sadrâ and Perception Alparslan Açıkgenç Philosophical Perception and Mystical Vision in Sadra within the Whiteheadean Context Continuity and the Logic of Perception J. L. Bell, The University of Western Ontario, Canada Abstract In his On What is Continuous of 1914, 1 Franz Brentano makes the following observation: If we imagine a chess‐board with alternate blue and red squares, then this is something in which the individual red and blue areas allow themselves to be distinguished from each other in juxtaposition, and something similar holds also if we imagine each of the squares divided into four smaller squares also alternating between these two colours. If, however, we were to continue with such divisions until we had exceeded the boundary of noticeability for the individual small squares which result, then it would no longer be possible to apprehend the individual red and blue areas in their respective positions. But would we then see nothing at all? Not in the least; rather we would see the whole chessboard as violet, i.e.
    [Show full text]
  • Psychological and Spiritual Effects of Light and Color from Iranian Traditional Houses on Dwellers
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by UKM Journal Article Repository Volume 6, Number 2, 288-301, 2011 ISSN: 1823-884x © e-Bangi, FSSK, UKM PSYCHOLOGICAL AND SPIRITUAL EFFECTS OF LIGHT AND COLOR FROM IRANIAN TRADITIONAL HOUSES ON DWELLERS Honey Arjmandi, Mazlan Mohd Tahir, Hoda Shabankareh, Mohamad Mahdi Shabani, Fereshteh Mazaheri ABSTRACT Light and color are the elements that has been playing important role in traditional architecture of ‎Iran. Application of shadow and light with each other has been from the works that gives the ‎mystical sense to the space, especially in religious spaces such as mosques. In view of light, as a ‎major space component, the overall composition, with ‎adjacent servant spaces, find a particular ‎form of organization, which is ‎centralized and where hierarchies define the general pattern. The ‎order of ‎structure, in which light comes as a containing discovering geometry, commands ‎‎subsidiary openings, which imposes a disciplined regularity of spaces whilst offering ‎greater ‎complex layers of perception.‎ In Iranian architecture, the study of light and color, in accordance ‎with volumes and structure, has always been considered as an essential part of the different ‎stages of the building and its realization. Giving the sensation of unity, this remains at the center ‎of‎ some‎ conceived‎ world‟s‎ spirituality.‎ Unfortunately false imitations from western architecture ‎have given beautiful features but senseless spaces to the contemporary architecture of Iran. the ‎proper teaching and tutoring the Islamic architecture with its principles, especially with suitable ‎light and color applied, not only can describe a suitable feature of architecture, but also defines it ‎in a word that revives the identity of Iranian architecture.‎ Keywords: Iranian Islamic Architecture, Color and Light.
    [Show full text]
  • A Critical Examination of Ibn-Sina's Theory of the Conditional Syllogism
    Sophia Perennis Vol. 1, Number 1, 2009 Iranian Institute of Philosophy Tehran/Iran A Critical Examination of Ibn-Sina’s Theory of the Conditional Syllogism Zia Movahed Professor at Iranian Institute of Philosophy Abstract: This paper will examine Ibn Sina’s theory of the Conditional Syllogism from a purely logical point of view, and will lay bare the principles he adopted for founding his theory, and the reason why the newly introduced part of his logic remained undeveloped and eventually was removed from the texts of logic in the later Islamic tradition. As a preliminary discussion, this paper briefly examines Ibn Sina's methodology and gives a short summary of the relevant principles of Aristotelian logic, before delving into the analysis of Ibn Sina's treatment of the conditional, which is the heart of the paper. This analysis explains Ibn Sina's theory of conditionals in systematic stages, explaining his motivation at each step and showing the weaknesses in his argument using the tools of modern symbolic logic. The paper concludes by mentioning a few of Ibn Sina's remarkable insights regarding conditionals. Key terms: Conditional Syllogism, Ibn Sina, Aristotelian Logic. Introduction After the publication of Ibn-Sina’s al-Shifa: al-Qiyas, edited by S. Zayed, Cairo, 1964, where Ibn-Sina presented most extensively his theory of the Number 1, Winter 2009 5 A Critical Examination of Ibn-Sina’s Theory conditional syllogism and, later on, the publication of Nabil Shehaby’s translaon of it into English in 19731 I think we have all we should have in hand to evaluate Ibn-Sina’s theory as it is, a theory Ibn-Sina regards as his important contribution to Aristotelian logic and as a new form of argument “unknown until now, which I myself discovered”2 (my translation).
    [Show full text]
  • Catalogue CONTENTS
    THE ISLAMIC TEXTS SOCIETY Catalogue CONTENTS QUR’ĀN, SĪRA & ḤADĪTH The Comprehensive Exposition of the Interpretationof the Verses of the Qurʾān 4 The Holy Qur’ ān: Translations of Selected Verses 5 Muhammad: His Life Based on the Earliest Sources 6 The Life of the Prophet Muhammad 7 Al-Nawawī’s Forty Hadith 8 Forty Hadith Qudsi 9 Ḥadīth Literature: Its Origin, Development & Special Features 10 ISLAMIC LAW & JURISPRUDENCE Copyright in Islamic Law 11 Muslims in non-Muslim Lands: A Legal Study with Applications 12 Al-Shāfiʿī’s Risāla: Treatise on the Foundations of Islamic Jurisprudence 13 Language and the Interpretation of Islamic Law 14 On Schacht’s Origins of Muhammadan Jurisprudence 15 Principles of Islamic Jurisprudence 16 Islamic Commercial Law: An Analysis of Futures and Options 17 Citizenship & Accountability of Government: An Islamic Perspective 19 The Right to Education, Work and Welfare in Islam 20 The Right to Life, Security, Privacy and Ownership in Islam 20 Freedom of Expression in Islam 21 Equity and Fairness in Islam 21 Freedom, Equality and Justice in Islam 22 The Dignity of Man: An Islamic Perspective 22 THE GHAZĀLĪ SERIES Al-Ghazālī on Poverty and Abstinence 24 Al-Ghazālī on Invocations and Supplications 25 Al-Ghazālī on the Manners Relating to Eating 26 Al-Ghazālī on the Lawful and the Unlawful 27 Al-Ghazālī on Conduct in Travel 28 Al-Ghazālī on Disciplining the Soul & on Breaking the Two Desires 29 Al-Ghazālī on Patience and Thankfulness 30 Al-Ghazālī on Love, Longing, Intimacy and Contentment 31 Al-Ghazālī on Intention,
    [Show full text]
  • Light and Enlightenment Jan-E-Alam Khaki Aga Khan University, Institute for Educational Development, Karachi
    eCommons@AKU Institute for Educational Development, Karachi Institute for Educational Development August 2013 Light and enlightenment Jan-e-Alam Khaki Aga Khan University, Institute for Educational Development, Karachi Follow this and additional works at: http://ecommons.aku.edu/pakistan_ied_pdck Recommended Citation Khaki, J. A. (2013, August 30). Light and enlightenment. Dawn, p. 6. Karachi. Light and enlightenment By Jan-e-Alam Khaki THE symbol of light (noor in Arabic) in human tradition evokes a fascinating feeling. When we focus our gaze on a burning candle or a fire, it silences us and awakens our mind. The roots of this symbol lie very deep in the history of religions, including Islam, and its branches have spread to modern times. Even in the physical world, light continues to dazzle scientists, thinkers, as well as mystics. Let us look at the key usages of this metaphor in selected traditions to show how this concept is one of those shared and experienced with multiple expressions in human history. In Islamic tradition, the Quran describes the notion of light (noor) in many ways; a whole surah (chapter) has been named ‘Surah-i-Noor’, in which lies, like a jewel in a crown, the ‘ayat-i-noor’ (verse of light, 24:35). Often employed by Sufis and Muslim philosophers, the verse testifies that Allah is the “Light of the heavens and the earth”. The beauty of the verse is that it is “both visual enough to be grasped by anyone, and yet suggests … meanings beyond any literal reading of the Book”. This verse is also seen as the primary source of one of the 99 names of Allah, Al Noor.
    [Show full text]
  • Sufi Commentaries on the Qur1an in Classical Islam
    SÁFI COMMENTARIES ON THE QUR1AN IN CLASSICAL ISLAM The Classical period of Islam, from the tenth to the fifteenth centuries, was the period in which the most influential commentaries on the Qur1an were written. Sufi Commentaries on the Qur1an in Classical Islam looks at the unique contributions of Sufis to this genre and how these contributions fit into the theological and exegetical discussions of the time. The study begins with an examination of several key hermeneutical assumptions of Sufis, including their understanding of the ambiguous and multivalent nature of the Qur1anic text, the role that both the intellect and spiritual disciplines play in acquiring knowledge of its meanings, and the ever-changing nature of the self which seeks this kind of knowledge. The second half of the study is an analysis and comparison of the themes and styles of several different commentaries on the Qur1anic story of Musa (Moses) and al-Khadir; the figure of Maryam (The Virgin Mary); and the Light Verse. It demonstrates that, while Sufi interpretation has often been characterized as allegorical, these writings are more notable for their variety of philosophical, visionary, literary, and homiletic styles. Sufi Commentaries on the Qur1an in Classical Islam is the first comprehensive study of the contributions of Sufis to the genre of commentaries on the Qur1an and is essential reading for those with research interests in Sufism, Qur1anic exegesis and Islam. Kristin Zahra Sands is a Mellon Fellow and Assistant Professor of Islamic Studies at Sarah Lawrence College. Her research interests include Sufism, Qur1anic exegesis, and Islam and media. ROUTLEDGE STUDIES IN THE QURAN Series Editor: Andrew Rippin University of Victoria, Canada In its examination of critical issues in the scholarly study of the Quran and its commentaries, this series targets the disciplines of archaeology, history, textual history, anthropology, theology, and literary criticism.
    [Show full text]
  • Revelation, Intellectual Intuition and Reason in the Philosophy of Mulla Sadra: an Analysis of Theal-Hikmat Al-‘Arshtyyah
    INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be from any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandardmargins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overlaps. Each original is also photographed in one exposure and is included in reduced form at the back of the book. Photographs included in the original manuscript have been reproduced xerographically in this copy. Higher quality 6" x 9" black and white photographic prints are available for any photographs or illustrations appearing in this copy for an additional charge. Contact UMI directly to order. University Microfilms, International A Bell & Howell Information Company 300 North Z eeb Road. Ann Arbor. Ml 48106-1346 USA 313/761-4700 800/521-0600 Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. Reproduced with permission of the copyright owner. Further reproduction prohibited without permission.
    [Show full text]
  • The Light of Allah in the Heavens and the Earth the Creation of the Atom (24:35) and the Physics of Spirituality
    The Light Of Allah In The Heavens and The Earth The Creation Of The Atom (24:35) and The Physics Of Spirituality SAYYID RAMI AL RIFAI Introduction The Book “The Light Of Allah In The Heavens and The Earth: The Creation Of The Atom (24:35) and The Physics Of Spirituality” explains what the unseen world is, what the light of Allah is which He mentions in the verse of light (24:35) and how man through his physiology is connected to the subatomic world and from this his spiritual side is created. Allah often in the Quran mentions six, seven, nine, twelve or more scientific themes one after the other to draw the bigger picture of life. The Hidden mean- ings in the Quran relate to the scientific themes Allah is mentioning in each verse and how those topics then scientifically relate to each other to draw the bigger pic- ture of the universe. Because the Quran is Allah’s knowledge of the Universe and every word He uses is deliberate and purposefully phrased, this book goes through these themes to show the deeper side of Allah's words that were hidden until our time of science...“In time We shall make them fully understand Our mes- sages”…(Quran 41:53) “Allah is He, Who is the only God, the knower of the Unseen and the Observed.”(59:22) it should not be a surprise that what was termed the Unseen, Ghayb, in the old world is the subatomic world, all those extremely small particles that exist in space, and while man is made from atoms and molecules Allah has cre- ated an entire Universe of things from the finer particles in space.
    [Show full text]